We set out with the Messenger of Allah ﷺ until we reached the Harrah at as-Suqya, which belonged to Saad bin Abu Waqqas. The Messenger of Allah ﷺ said, "Bring me water for ablution."When he had performed the ablution, he stood up, faced the qiblah, said the takbir, then said, "O Allah, Ibrahim was Your servant and Your close friend, and he prayed for blessing upon the people of Mecca. I am Muhammad, Your servant and Your Messenger, and I pray to You for the people of Medina, that You bless them in their mudd and their saa twice as much as You blessed the people of Mecca, blessing upon blessing."
حدثنا حجاج حدثنا ليث حدثنا سعيد يعني المقبري عن عمرو بن سليم الزرقي عن عاصم بن عمرو
خرجنا مع رسول الله ﷺ حتى إذا كنا بالحرة بالسقيا التي كانت لسعد بن أبي وقاص قال رسول الله ﷺ ائتوني بوضوء فلما توضأ قام فاستقبل القبلة ثم كبر ثم قال اللهم إن إبراهيم كان عبدك وخليلك دعا لأهل مكة بالبركة وأنا محمد عبدك ورسولك أدعوك لأهل المدينة أن تبارك لهم في مدهم وصاعهم مثلي ما باركت لأهل مكة مع البركة بركتين
Its isnad is sahih. Hajjaj is Ibn Muhammad Masissi, known as Awar, a trustworthy and firm narrator. Ahmad said, "How precise he was, and how carefully he adhered to the exact wording," and he spoke very highly of him. Layth is Ibn Saad, the Imam. Saeed is Ibn Abu Saeed Maqburi, a well-known trustworthy Tabii. Asim bin Amr was from Hijaz, from Madinah, and was declared trustworthy by Nasai, while Ibn Hibban mentioned him among the trustworthy narrators.Tirmidhi related this hadith, 4:372, from Qutayba, from Layth, and said, "This is a hasan sahih hadith." Hafiz also attributed it to Nasai in Tahdheeb, 5:54, but I did not find it in Abu Dawud, and it may be that this attribution is an error on his part, and that what Nasai actually related is found in Sunan al-Kubra. Hafiz Haythami mentioned it, 3:305, and said, "Tabarani related it in Awsat, and its narrators are the narrators of the Sahih," but he missed two things, that this hadith is not among the additional narrations, and that Ahmad related it, so he fell short by attributing it to Tabarani alone.As for Suqya, with a dammah on the seen and a sukun on the qaf, it originally comes from the noun meaning irrigation or watering, and was then applied to a place containing wells from which water was drawn, located near Madinah, between it and Hudaybiya, as will come in hadith 15125. It appears that each well of this kind used to be attributed to its owner, as in the phrase "at Suqya, which belonged to Saad."